Message of Thaqalayn
Volume:13 Issue: 4, Winter 2013

Human beings are labouring towards their Lord and will eventually encounter Him. Once we struggle to eliminate the superficial aspects of this world we will be able to achieve the new life given to those who believe, purify themselves, and perform righteous deeds. Given that the outcomes of our deeds count for very little in this long journey, God, with His infinite mercy, provided male and female role models who are on the straight path to assist people in purifying themselves to live a prosperous life and achieve eternal bliss. He also multiplies the righteous deeds of the faithful; our task is to learn how to use shortcuts to felicity presented by God. One of these shortcuts is enduring hardships which are a prerequisite for progress for spiritual elevation provided that they are accompanied with gratitude as opposed to complaining. Another quick path is to share in Imam Husayn’s grief during the Battle of Karbala. This address offers the benefits people can derive from Imam Husayn’s sacrifices to preserve Islam by mourning over the magnitude of the event’s hardship. People are to love Imam Husayn by learning from his teachings and resembling him in his conduct. Since on the Day of Judgment, the Ahlul Bayt will enjoy the uppermost status everyone will wish to have, we also are given permission to reach that position by sharing in Imam Husayn’s hardship.

Philanthropy enjoys a unique position in human relations. Issues related to philanthropy have constantly caught the attention of man throughout human history. The concept of philanthropy and its issues have been time and again reviewed and deliberated upon by scholars and intellectuals. Philanthropy is a capacious word. Writing an article on it, or even authoring a book for that matter, would not suffice to discuss all problems surrounding it, as this requires comprehensive research and ample time. However, among the issues directly associated with philanthropy is that of governance, that is, the manner in which the state treats its citizens, and the degree to which the statesmen respect and stand for human dignity in relation to their subjects. This paper examines the ethical ideals in the practice of Imam Ali particularly as illustrated in his letter to Malik al-Ashtar, and demonstrates the philanthropic principles that statesmen ought to observe vis-à-vis their subjects from the viewpoint of the Imam. Being just with people, consulting them in matters related to the society, being open to criticism, fighting against institutionalised discrimination, being answerable to the masses, establishing peace and security in the society, and the like, are among some philanthropic principles given by Imam Ali which shall be reflected upon.

Unwan Basri’s ardent love for Imam Ja’far al- Sadiq as well as his eagerness to gain from intellectual gatherings and courses motivated him to benefit from the Imam’s knowledge. In a one-on-one meeting with Basri, Imam Ja’far Sadiq spoke to him about the reality of true servitude along with its practical instructions. This article presents this hadith and elucidates the relation between understanding and fearing God, the relation between understanding and (sulook) wayfaring towards God, the sources of insight (ma’rifa), and the reality of servitude. In order to comprehend true servitude, one must believe God to be the true owner of all creation, entrusting one’s affairs to Him (tafweedh), wholeheartedly accepting all that God wants for a servant (tasleem), and acting within the boundaries of God’s commands and prohibitions.

Following the demise of the Holy Prophet (s), intellectual and ideological distinctions between Shi‘as and Sunnis prompted jurisprudential differences among them. These differences existed between the two groups for a long time and they continue to this day. The purpose of this study is to take a brief overview at some of the jurisprudential differences between Shia‘s and Sunnis in matters such as wudu (ablution), adhan (the call to prayer), prayer, khums, Tawaf al-Nisa, and fasting. By examining the evidence from both sides concerning each matter, it is possible to conclude that the Shi‘a view in the issues is closer to God’s true verdict.

The previous article - Introduction to Islamic Sciences, Part II – touched upon two subjects: Fiqh (Islamic Jurisprudence), and Usul of Fiqh (Principles of Jurisprudence), and offered a glance at its history, key subjects, and sources. This article delves into four additional subjects: Hadith Sciences, Qur’anic Sciences, the Science of Exegesis and the Science of Islamic Ethics. Hadith studies includes studying its history – such as the phenomenon of forging hadiths and its branches – Rijal, Dirayah al-Hadith, Fiqh ul-Hadith, Gharib ul-Hadith, ‘Alaj ul- Hadith, and ‘Ilal ul-Hadith. Qur’anic sciences include revelation studies, the Qur’an’s miraculousness, and the compilation of the Qur’an. This will be followed by a brief study of the history and important methods of exegesis. The paper ends with a brief introduction to Islamic Science of Ethics.

In verse 2:23 in the Qur’an, God challenges the unbelievers to bring a book like the Qur’an, or to bring ten chapters or even one chapter like it. This all-inclusive challenge directed to both the layman and elite is not limited to its style and eloquence, but also takes into consideration its morality, spirituality, just legal code, and proof of the unseen. The claim that the Qur’an is a miracle verifies both the occurrence of miracles, and that the Qur’an is one of those miracles. This article is a synopsis of Allamah Tabatabai’s interpretation of verse 2:23 in his Tafsir al- Mizan where he focuses on the five qualities that render the Qur’an a miracle: Its a) knowledge, b) unschooled recipient, c) prophecies, d) consistency and e) eloquence. Additionally, Allamah responds to objections raised about abrogation and the miraculous nature of speech. The Qur’an is a continuation of the teachings of earlier prophets and considers every topic relevant to one’s spiritual and social life – such as morality and jurisprudence – that will remain valid and guide humankind until the end of the world. Prophet Muhammad (s), an untaught person, suddenly conveyed a Book unsurpassed in its eloquence, knowledge, predictions, and knowledge of the unseen. Its superiority in all the above-mentioned aspects astonished the pre-Islamic Arabs who were unrivalled in linguistic excellence by their contemporaries. This led some to venerate the Qur’an and act upon its teachings, while others who were resentful falsely accused the Prophet of having been educated by third parties. The knowledge it contains is reserved for Allah, and this renders people incapable of producing a piece similar to its perfectly arranged words that require expertise in eloquence, intelligence, and understanding – all qualities that categorize writers and speakers into different levels.

Having a leader and a guide who draws people nearer to righteousness is a blessing and grace of God. The concept of Imamate in Shi‘i Islam deems it necessary to have a guide who will lead the Muslim society after the Prophet’s death by presenting true Islam as well as being a political leader. This guide is appointed by God and possesses qualities of piety, knowledge, wisdom, and infallibility. Part IV of this series verified that the Shi‘a understanding of Imamate is compatible with the Qur’an in that God refers to Himself as having rule, governance, sovereignty,and the power to choose, and people are asked to obey Him, the Prophet, and those “vested with authority among the people” (i.e. the infallibles). This part studies the group of verses that refer to the profound concept of witness, including his roles and qualities. According to these verses, there must be a witness amongst every generation of people. The Qur’an indicates that the witness who followed Prophet Muhammad (s) was from him and had knowledge of the Book; these qualities can only be found in Imam Ali (a).